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The metaphysical base label of “Combining Mencius and Xunxun”: Entertainment circle, strong female, female supporting role, time travel
Author: Zhang Xinguo (middle lecturer of Jiangyou Philosophy, Nanchang Major)
Source: “Qiusuo”, 2020 Issue 1
Time: Confucius was the 27th day of the first lunar month of Gengzi
Secretary
Jesus February 20, 2020
Abstract:
Mencius “takes goodness as his nature”, sets the real side of humanity and highlights the side with value-based guiding meanings in humanity. This can be regarded as a moral and emotional discussion. Mencius’s mental statement that stretches his mind with a lingering heart can be regarded as his moral and emotional statement. In order to fully develop Confucius’ benevolence thinking, Xunzi emphasized Confucius’ gift thinking, focused on the side of developing model and guiding the real humane side, and advocated the realization of goodness through mental discernment and specific gift-making French behavior. From the perspective of combining Mencius and Xunzi to developing Confucianism, in the discussion topic, the benevolent nature of Mencius’s mind and the intellectual nature of Xunzi’s mind should be highlighted, and Kant’s remarks on the relationship between unrestrained and moral laws can be used to explain the way of combining Mencius and Xunzi’s mind.
Keywords:Combination of Mencius and Xunzun; moral laws; metaphysical basics;
From a historical perspective, the development of Confucianism presents a macro-level process of integration of thought. This course not only includes dialogue and integration between Confucianism and other schools of thought, but also the dialogue and integration between various thoughts within Confucianism itself. From the most basic perspective, the integration and innovation of Confucian internal thinking is a more fundamental force for Confucian development. Since the Tang and Song dynasties, with the slightest establishment and strengthening of Taoist sects, Mencius’ position gradually increased. Under the slightest comparison, Xunzi’s position was very slight. Of course, this does not mean that Xunzi’s philosophy has joined the stage of thinking since this. There are still many contemporary scholars who have developed Xunzi’s related thinking, and have used the lack of old Taoist corpses, and have promoted the evolution of Confucianism itself. It should be said that Xunzi is an indispensable theoretical dimension of Confucianism. The author tried to figure out that the relevant learning of Kant’s moral philosophy can provide basic explanations for “integration of Mencius and Xunzi” to metaphysical learning.
1. Combining the arguments between Mencius and Xunxun
In the history of modern Chinese thinking, especially in the history of Confucianism, humanitarianism began to prematurely. Just as Teacher Zhang Dainian once pointed out, the concept of “is to explore the relationship between humanity and the origin of the world, to seek the basis of humanity’s theory, that is, to investigate the status of humanity in the universe”Preparing price ptt1. It should be said that China has a lot of modern humanity about humanity.平台的官网平台的官网平台的官网。彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� It should be said that the so-called self-consciousness, in fact, refers to explaining the reason for a person’s actions from the perspective of social morality and value standards. The civilized meaning lies in first demonstrating the way people exist in a natural way. Obviously, self-awareness about people is the theoretical and systematic way of guiding people’s existence based on moral standards.
Teacher Zhang Dainian believes that humanitarian goodness and evil problems constitute the intermediate problem of modern humanitarianism in China. “HumanityCaring message boardThe goodness and evil problems are the source of morality, that is, the source of goodness and evil”2. It can be seen that in the eyes of Mr. Zhang, the mastery of seemingly factual descriptions of goodness and evil inherently includes the value pursuit of what humanity should be. From a broader perspective, what is to people is inherently configured to people’s value attributes. And this is exactly the problem that concerns Chinese philosophy, especially Confucian philosophy. As we all know, in the history of Chinese thinking, Mencius was an important representative of Zhang’s good arguments, while Xunzi was an important representative of Zhang’s “humanity and evil”. The source of morality and the goodness of humanity are actually a problem. The “source” here should not be understood in the time of biological meaning, and should not be understood as the “source” or “original” of its social historical civilization. As can be seen above, the discussion of humanity’s “goodness” and “evil” has its own independent theories [Modern Emotion] Author: Su Qi [Completed + Extra] Value. But it is undeniable. Compared with Mencius’s ability to show the ability of moral education, Xunzi highlights the need for moral education. As the Taoist statute that Korea has become increasingly advocated and promoted gradually became a common paradigm of thinking among theoretical scholars, Mencius’ position after the Song Dynasty has gained unprecedented historical storm. While Mengzhi was highly valued, Xunzhi was hiding but did not dissipate. In contrast, Xunzhi’s knowledge was transformed into a potential element of Confucianism’s construction, and was either self-consciously or unconsciously received by later generations when constructing new academic systems. If the “sensible” model inherently includes two aspects: “valueization” and “knowledgeization”, it is not as good as not to say that the theory established by Xunxue is a required dimension of Confucianism. If Confucianism falls into this theoretical dimension, Confucianism is incomplete and incomplete. Confucianism since the Tang and Song dynasties established a Confucian system in the social civilization environment that resisted Buddhism and Taoism. This circle recommended that Mencius be the master of Confucius, and after Mencius, his path was interrupted. This discussion should be based on its direct meaning and criticize the Buddhist path with good nature.The teaching of the innate and ethical theory is not unrelated. In contrast, Xunzi advocated the principle of honor and placed his logic foundation on the real humanity of seeking profit and avoiding harm. This is at most a contrast to the metaphysical metaphysics of morality that focus on the theory of nature. This is the most basic reason why Xunzi and his philosophical thinking were eliminated from Taoism by Confucianism in Song and Ming dynasties. They criticized Xunzi for saying that “nature evil” was “largely lost”, and other insignificant viewers. In fact, we cannot erase the main meaning of Xunzi’s related thinking in shaping later philosophy. Specifically speaking, Xunzi’s thinking on nature can be said to be “nature evil” as the starting point of Xunzi’s entire thinking, rather than a conclusion or end point.
Xunzi mentioned “sexual evil” nearly ten times in his text, but each time he did not talk about “sexual evil” when he was alone. Therefore, some scholars believe that if we understand all the arguments in Xunzi, what it can prove and want to prove is not the nature of evil, but the “good disgust”. Instead of saying that Xunzi advocates “nature disgust”, it is better to say that the “good disgust” is “good disgust”3. This “女” of “女” is written in all the articles of “女” in the Zhuzi of Chu Tomb of Guodian. When explaining the “resential retribution” of Zhuan, Teacher Cheng Cheng said: “In the bamboo, the original word “老” is called “老” and it expresses a kind of mental state, which is the mind or mental state, that is, it is not behavior but mental state.” 4 In his “Jing Ming Chapter”, Xunzi said, “The mind is tempting and can be tempting and tempting.” It is precisely based on this idea that the “swer” mentioned by Xunzi is not the inner behavior and behavior that people generally understand, but it mainly refers to the inner thinking process of the inner mind, that is, the value judgment from the heart. From this point of view, the mind that Xunzi talked about is not important. What students in the past believed was to be aware of the mind, but to be able to be good and evil, to know good and to be good, that is, to have the subjective nature of virtue and judgment. If we borrow the “orthodox” and “kung fu” from Song and Ming dynasties, we can say that the focus of Xunzi’s argument is on “sickness” kung fu, rather than explaining that it is so-called evil in the body. In Xunzi’s view, this kung fu is a specific practice for the French style of gifts. We believe that it is not enough to point out this point, and it is impossible to explain the specific reason why “Xunxu’s learning is excited, Confucianism is excited; Xunxu’s learning
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